The clear light in the stories of the prophets and messengers 2
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I heard **ʿAlī ibn al-Ḥusayn** (peace be upon him) say:
> **“Whoever loves that one hundred thousand prophets and twenty-four thousand prophets should shake hands with him, let him visit al-Ḥusayn (peace be upon him) on the night of the fifteenth of Shaʿbān. For the spirits of the prophets ask Allah’s permission to visit him, and He grants them permission. So blessed is the one whom they shake hands with and who shakes hands with them. Among them are the five possessors of firm resolve from among the messengers: Noah, Abraham, Moses, Jesus, and Muhammad, may Allah bless him and all of them.”**
I said: **Why were they called the possessors of firm resolve (*Ulū al-ʿAzm*)?**
He said:
> **“Because they were sent to its East and West, to its jinn and its human beings.”**
**I say:** This handshake may take place in this world for those who visit him, even if they do not perceive it, or perceive only part of it. For the angels may assume the forms of men, come to visit him, and shake hands with his visitors. It is also possible that this takes place on the Day of Resurrection in Paradise, or before entering it.
His statement, **“let him visit al-Ḥusayn (peace be upon him)”**, apparently means visiting him from nearby, though intending it from afar is also possible.
As for what this indicates, namely that these five—may Allah’s blessings be upon them—are the *Ulū al-ʿAzm*, this has been narrated in widely transmitted reports, and the majority also narrated it from Ibn ʿAbbās and Qatādah.
Some have held that they were six: Noah, Abraham, Isaac, Jacob, Joseph, and Job.
Others said they were those who were commanded to fight and strive in jihad, openly declared the truth, and struggled in religion.
And it is also said that they were four: Abraham, Noah, Hūd, and Muhammad, peace and blessings be upon him and his family.
None of these opinions carries weight, because they are contrary to our consensus and that of our companions. As for what is contained in this report regarding the reason for the designation, namely that their mission was universal, this is one of the reported views.
In the tafsīr of the trustworthy **ʿAlī ibn Ibrāhīm**, it is said that they were called *Ulū al-ʿAzm* because they were the first among the prophets to affirm Allah, and they affirmed every prophet who came before them and after them, and they resolved to endure patiently despite denial and harm.
In **ʿUyūn al-Akhbār**, from al-Riḍā (peace be upon him), he said:
> **“They were called *Ulū al-ʿAzm* because they were the possessors of firm resolves and sacred laws. Every prophet after Noah followed his law, his path, and his book until the time of Abraham the Intimate Friend (peace be upon him).”**
Then the discussion continues concerning the five in the same pattern, and in it there is evidence that the mission of the five (peace be upon them) was universal.
There is no dispute regarding the three; the discussion concerns the universality of the missions of **Moses and Jesus** (peace be upon them), because in some reports there appears to be something that opposes this, indicating that their missions were specific rather than universal. Yet those reports can be interpreted, while retaining the outward meaning of the reports that indicate the universality of their missions, due to the abundance of such narrations.
And in **Mashāriq al-Anwār**, from **ʿAlī ibn ʿĀṣim al-Kūfī**, who said:
I entered upon **Abū Muḥammad al-ʿAskarī** (peace be upon him), and he said to me:
> **“O ʿAlī, look beneath your feet, for you are on a carpet upon which many prophets, messengers, and rightly guided Imams have sat.”**
Then he said:
> **“Come near to me.”**
So I drew near to him, and he passed his hand over my face, and I became able to see. Then I saw footprints and forms in the carpet.
He said:
– This is the footprint of **Adam** (peace be upon him), and the place where he sat.
– This is the footprint of **Abel**.
– This is the footprint of **Noah**.
– This is the footprint of **Qaydār**.
– This is the footprint of **Mahlāʾīl**.
– This is the footprint of **Yārid**.
– This is the footprint of **Akhnūkh**.
– This is the footprint of **Idrīs**.
– This is the footprint of **Methuselah**.
– This is the footprint of **Shem**.
– This is the footprint of **Fakhshad**.
– This is the footprint of **Ṣāliḥ**.
– This is the footprint of **Luqmān**.
– This is the footprint of **Abraham**.
– This is the footprint of **Lot**.
– This is the footprint of **Ishmael**.
– This is the footprint of **Elijah**.
– This is the footprint of **Isaac**.
– This is the footprint of **Jacob**.
– This is the footprint of **Joseph**.
– This is the footprint of **Shuʿayb**.
– This is the footprint of **Moses**.
– This is the footprint of **Joshua son of Nun**.
– This is the footprint of **Ṭālūt**.
– This is the footprint of **Solomon**.
– This is the footprint of **al-Khiḍr**.
– This is the footprint of **Daniel**.
– This is the footprint of **al-Yasaʿ**.
– This is the footprint of **Dhū al-Qarnayn (Alexander)**.
– This is the footprint of **Sābūr son of أردشير**.
– This is the footprint of **Luwī**.
– This is the footprint of **Kilāb**.
– This is the footprint of **Quṣayy**.
– This is the footprint of **ʿAdnān**.
– This is the footprint of **ʿAbd Manāf**.
– This is the footprint of **ʿAbd al-Muṭṭalib**.
– This is the footprint of **ʿAbd Allāh**.
– This is the footprint of **our master Muḥammad, the Messenger of Allah**, may Allah bless him and his family.
– This is the footprint of **the Commander of the Faithful** (peace be upon him).
– And this is the footprint of **the legatees after them and the Mahdī** (peace be upon them), for he has stepped upon it and sat upon it.
Then he said:
> **“Look at these traces and know that they are the traces of the religion of Allah, and that the one who doubts them is like the one who doubts Allah.”**
Then he said:
> **“Lower your gaze, O ʿAlī.”**
So I returned veiled as I had been before.
**I say:** What this contains regarding the mention of **Sābūr** and those after him indicates that they were Muslims at some point in time, because Sābūr was among the ancestors of **ʿAlī ibn al-Ḥusayn** (peace be upon him), just as **Luwī** and those after him were among the ancestors of the Prophet (peace be upon him).
And Shaykh—may his resting place be sanctified—narrated in **al-Amālī**, with his chain from a man of **Jūʿfī**, who said:
We were with **Abū ʿAbd Allāh** (peace be upon him), and he said:
> **“O Allah, I ask You for wholesome provision.”**
Then Abū ʿAbd Allāh (peace be upon him) said:
> **“Far, far from it! This is the sustenance of the prophets. Rather, ask your Lord for a provision for which He will not punish you on the Day of Resurrection. Far indeed! Allah says:
> ‘O messengers, eat of the good things and do righteous deeds.’
> And the good things are lawful provision.”**
And in **al-Kāfī**, with its chain to **Muʿammar ibn Khallād**, he said:
Abū Jaʿfar (peace be upon him) looked at a man while he was saying:
> **“O Allah, I ask You for Your lawful provision.”**
Then Abū Jaʿfar (peace be upon him) said…
—
If you want, I can also provide one of these next:
– a **more fluent polished translation**,
– a **strict literal translation**,
– or a **footnoted version** explaining terms like *Ulū al-ʿAzm*, *muḥaddath*, and the doctrinal points.
WILAYAH NEWS VOICE OF THE GLOBAL AWAKENING
